Research Proposal on Human Suffering

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Human suffering is inevitable. It is in fact a fundamental part of our existence. We all encounter some forms of suffering whether physical or emotional. But in the face of this inescapable reality, what is expected of us? A leap of faith by accepting what God has designed or a continuous struggle which is an affirmation of our existence? I rebel, therefore I exist~ Albert Camus.

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Research Proposal on Human Suffering

Transféré par

Description :

Human suffering is inevitable. It is in fact a fundamental part of our existence. We all encounter some forms of suffering whether physical or emotional. But in the face of this inescapable reality, what is expected of us? A leap of faith by accepting what God has designed or a continuous struggle which is an affirmation of our existence? I rebel, therefore I exist~ Albert Camus.

Human suffering is one of the major human problems that have become perennial in philosophy.This perhaps is because we all at one point or another contend with some form of pains, be itphysical or emotional. There is virtually no one who would not have been bothered about thequestion of why humans suffer. Innocent children in pains, people dying as a result of war, famine ornatural disasters, the pain we feel when we lose our loved ones or when we are sick, all are examplesof suffering. The Encarta dictionary defines suffering as

(a) pain ~ physical or psychological pain or distress or;

(b) a painful experience1.

It could thus be said that a state of suffering is a condition when one bears pain or distress one wouldrather not happen and which we could eliminate in a twinkle of an eye. The New WorldEncyclopedia describes it as ‘a negative basic feeling or emotion that involves a subjective characterof unpleasantness, aversion, harm, or threat of harm’ 2.It further distinguish between physical andmental suffering based on whether the pain experienced is linked to feelings or emotions, where theformer is associated with the body and the latter with the mind respectively. Examples of physicalsuffering as given by the New world encyclopedia are pain, illness, disability, hunger, poverty, anddeath, while that of mental suffering are grief, hatred, frustration, heartbreak, guilt, humiliation,anxiety, loneliness, and self-pity3.

3 ibidallows so much suffering and pains in the world. If we experience so much suffering then it eithermeans God does not exist, or he not all powerful or perhaps he derives pleasure in seeing peoplesuffer. In an attempt to respond to this situation, theists tend to argue that the existence of evil andsuffering in the world does not nullify the existence of God. They argue that these sufferings aremostly unavoidable or morally justifiable, sometimes the price we pay for our sinful nature. Andwhen innocent people suffer, theists lean on the importance of faith in times of tribulations. Thisattempt to justify God’s permitting evil and suffering is known as theodicy. But like we said earlier,human suffering is not just a religious problem. It is a universal human problem. It only becomesmore complex when a believer is afflicted. This is because one who has faith in a God who isomnipotent, all knowing and is infinite love cannot but wonder why he seems divinely impotent inthe face of tribulations. At this point what is been battled with is not just the question of the existenceof God but also a problem of human freedom. As C. S. Lewis put it, “From the moment a creaturebecomes aware of God and of itself as self, the terrible alternative of choosing God or self for thecentre is opened to it”4. In as much as philosophers and non philosophers attempt to address theproblem, it has never been successfully and effectively solved. This is so despite thousands ofliteratures that has been written on it over centuries. Among mainline religions of the world, humansuffering, its causes, and probable solutions have found major but different expressions. However,there are points at which these religious views converge.

In the first chapter of this proposed research, this work will attempt a conceptual analysis of thenotion of human suffering. This shall involve an historical presentation of how different philosophershave conceived it, types of suffering, and causes of suffering. We shall also look into how it is beenperceived in some religions; Christianity, Hinduism, Buddhism and Islam.

The major concern of this work is to adopt the existential approach in contributing to the everevolving philosophical, religious, universal and enigmatic problem – human suffering. And in doingthis we shall be focusing on Albert Camus existential philosophy. The second chapter shall thereforebe an exposition of the existential movement to which Camus belongs. In the history of Westernphilosophy, only Existentialism makes the subject of human freedom its central thesis. It is upon itthat any other consideration hangs. Existentialists conclude that human choice is absolute andsubjective. Humans must make their own choices without relying or being guided by external factors

4 C. S. Lewis, The Problem of Pain. San Francisco: Harper, 1996.pg 70such as laws, ethical rules, religion or traditions. Because individuals are capable of making theirown choices, they are said to be free. In making these choices however, they are completely to beheld responsible for the consequences. Thus, this absolute freedom that humans are saddled with isnecessarily accompanied by responsibility. The existentialists’ conception of human freedom andvalue arise from their view of individuals’ as concrete lonely beings. Since we are all ultimatelyalone and isolated subjective beings in an objective world, we have absolute freedom over ourinternal nature. Humans, the existentialists argue, should define themselves through the act of living.This opinion gives birth to their popular thesis; ‘existence precedes essence’. A human first exist,then he or she makes conscious efforts to define his or her essence. Without life there can be nomeaning; and the search for meaning in existentialism is the search for self. In other words, we defineourselves by living.

Following this line of thought, Camus seem to be suggesting that in combating suffering, we shouldbe our own heroes and seek no support of the trancedentals or . He challenges us to continually fightfor life, even when we are not assured of victory. Camus refused to be tagged an existentialist, but histheories of absurdity, meaninglessness and commitment identifies him as one. The third chapter ofthis work shall discuss these theories extensively. Camus argues that the world we live in is absurdand meaningless. Seeking an explanation or rationalization for this meaninglessness is itself anabsurdity. So rather than resign to fate or seek help from the trancedentals, humans should becourageous. This view is expressed in his work; The Myth of Sysipus where the character involvedcontinues to assert his humanity despite the meaninglessness of his condition. Sisyphus keptrebelling against his circumstance.

Camus position on the human condition and suffering seems to be a refined version of ‘Nietzsche’sGod is dead’, only with an extension of we need not seek his help; “since the order of the world isshaped by death, mightn’t it be better for God if we refuse to believe in Him and struggle with all ourmight against death, without raising our eyes toward the heavens where He sits in silence?”. This canbe discovered in his work; The Plague, a novel that gives a literary expression of human suffering.The novel tells a story of a small town slowly attacked by the bubonic plague. It started with thetown being infested with death rats and humans isolated themselves as if they were unconcerned.Gradually, the plague started affecting humans and those who were unaffected continued to act in anunconcerned manner. The town as a whole later became quarantined from the outside world, and thepeople got trapped in an agony of watching themselves and their loved ones die in great pains andagony. In this novel, Camus also emphasizes that collective human effort and solidarity help inmitigating human suffering. This position at least finds a vivid expression in the earthquake andtsunami situation the people of Japan recently find themselves. Here we have a story of a peopleunited in their grief, sorrow and loss.

The fourth chapter of this work shall attempt a critique of Camus philosophy on suffering. We shallfurther attempt a reconciliation of Camus’ position with other views discussed in chapter one,especially that of the Hindu and Buddhists. Hinduism for instance views suffering as an integral partof human life and argues that there is no escape route from it except by way of liberation from thecycle of birth, death and rebirth. Buddhism also holds the view that living encompasses suffering. Soas long as we live, we have to endure suffering. They also subscribe to the view that we exist in aworld characterized by impermanence. Suffering is however believed to be brought about by ourcravings and clinging to objects of the world which are impermanent in nature.

In conclusion, the essence of human solidarity and commitment in reducing the impact of sufferingas echoed in the philosophy of Camus shall be emphasized. The place of strong human bonds andrelationships either at the family, community, national or global level in the effort to ameliorate thehuman condition cannot be overemphasized. The suggestion that we should have faith and learn toaccept the fact that evil and suffering is a part of the way things have been designed, suggests that weshould resign to suffering. Or why do we have to struggle against pain if we are aware that it wasborn out of God’s love for us? Life is truly like a cycle of a long chain in which both beautiful andugly events often turn out to form an artistic work. The outcome of this art work however depends onthe attitude the main artist, the individual. This attitude is defined by the choices we make in the faceof the inevitable aspect of all human lives- suffering. Taking charge in suffering circumstances doesnot necessarily amount to a rejection of the existence of God. Rather, submitting totally to the windsof life in the name of religion or faith in the face of terrible human condition is a case of misplacedpriority. After all, in the face of the natural disaster just experienced in Japan, we heard little aboutpeople praying only, even if they did. What we had is most people taking safety measures andencouraging one another, the government organizing rescue teams, the international world showingtheir solidarity by donating aids in terms of resources both human and financial. This work does notsuggest however that adopting Camus’ approach or any other for that matter guarantees happiness. Itonly suggests that the struggle suggested by him could help in anticipating suffering since it is notoblivious.CHAPTERIZATION